the luke-warm, and the indifferent to a sense of their inestimable privileges, their solemn and fearful responsibilities.

Consider finally, as a motive of encouragement to renewed exertion, what is comprehended, " in the fulness of the blessing of the gospel of Christ." The prophets looking forward to the period of the Messiah's reign, seem to be transported with rapture at the view of its transcendant glory. Their thoughts seem to swell with a divine energy, and they labour to give expression to the glowing conceptions of their minds, in language which borrows its powers of illustration from the most striking and magnificent scenes of visible nature. Contemplating the grandeur of his theme, one says, "the knowledge of the Lord shall cover the earth, as the waters cover the channel of the sea"-another, "that the mountain of the Lord's house shall be established upon the hills and exalted above the mountains and all people shall flow unto it." Would we know its peacefulness?" Nation shall not lift up sword against nation, neither shall they learn war any more." Would we learn its power over

"The wolf

the passions of men? shall dwell with the lamb, the leopard shall lie down with the kid, the calf, and the young lion and the fatling together, and a little child shall lead them." Would we hear of its fruitfulness and beauty?" The wilderness and solitary place shall be glad, and the desert shall rejoice and blossom as the rose. It shall blossom abundantly and rejoice even with joy and singing," Now imagine the universal prevalence of the gospel and you have by anticipation the descriptions of the prophets realized. The aspect of the world is then changed, the discords and contentions of men are hushed, the united influences of peace, truth and charity shed their richest blessings upon the children of men ; "the mystery of God is finished" and the angels tune their harps to a louder note of rapture and swell the song of universal praise, "Alleluia! luia! for the Lord God omnipotent reigneth!" Here then is a prospect inspiring enough to rouse every energy of the soul, and lead us to consecrate ourselves and all that we have unreservedly to the God of redemption.

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R. V. T.

ON this subject the clergy of the Church of England are divided in opinion and the controversy has of late years become the more important, from allusion having been made to the question in visitation charges.

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It is highly desirable, therefore, to see what the difference of opinion this point does really amount to that if it is in a great measure a dispute about words, the contending parties may come to an amicable agreement: or if this be impracticable, if the diver

sity of sentiment involves matters too serious to be compromised, that then the subject should be calmly and fully discussed, and considered on both sides with diligence, honesty, and prayer; that if, in any material point, either party be minded otherwise than according to truth, God may reveal even this unto them.

1. The first point to be settled is, what is comprehended in the word regeneration, respecting which there is a diversity of sentiment, both as to the period at which it

takes place, and the extent of signification comprehended in the

term.

As to the period when it takes place, one description of clergymen suppose it to be at baptism, and to that ordinance they confine it, so that they would say of every baptized person that he is regenerate, of every unbaptized person, that he is unregenerate.

The other description admit that the regeneration of infants may take place at, or more properly before baptism, and suppose that it sometimes does: but they conceive this to be a rare case; and believe that the regeneration of baptized children does more frequently take place in an afterperiod of life.

2. This being the case, a further question arises as to the meaning of the term. According to the derivation of it, it must signify a new birth, a being born again, the infusion of a new principle of spiritual life; and so it is understood by a large body of the clergy. But if they who hold it to take place at baptism, consider it also as synonymous with baptism, their opponents would be to blame if they did not surrender the term.

For why should they contend about a word? especially why about a word which occurs only twice in Scripture, once in a sense which has nothing to do with baptism, the second time so that it may be understood as referring to the ordinance?

It is true, if we look to the derivation of the word, it must mean the same as being born again. And if we first make it identical with baptism, and then identical with being born again, our Lord's conversation with Nicodemus would give to baptism a greater importance than one of the parties would admit.

But compound or derived words cannot be safely interpreted by reference to the simple or foreign terms from which they are com

pounded or derived; a candidate in our days has nothing to do with wearing white garments, nor a sycophant with giving information about exporting figs. If then it should be conventionally understood, that baptism and regeneration are strictly synonimous, neither of them comprehending more or less than the other, there seems no reason why both parties should not agree on such terms.

3. But this will not be allowed. The advocates of baptismal regeneration maintain that when a child is baptised, the Holy Ghost is given in the ordinance, so that he is then born of the Spirit, and needs no new spiritual birth, any more than a grown man needs a new natural birth. And though the child so born of the Spirit may afterwards be wicked, they hold that nevertheless the germ of spiritual life was there, though it was long in discovering itself, or perhaps never discerned itself at all, but the man died in his sins, and the soul that had been once regenerated was lost.

It has been already shewn that those who are of the contrary sentiment, admit that in some cases the Holy Spirit is given in, or rather before baptism, and the child truly born again: they think too that this would be more frequently the case, if there were more of prayer and faith on the part of the sponsors. But then they be

lieve that infants who are thus born again in baptism, will, with the first dawning of reason shew spiritual life, that they will be holy children. And even if in afterlife they experience declensions, and through mercy are afterwards recovered, their memory will be attended with the circumstances of a recovery, with the recollection of old perceptions restored, and of affections perhaps long ago extinguished reviving again.

But when after baptism there appears neither in childhood, nor

it may be for many years, or perhaps never, the least spirituality of mind, no disposition to prayer, no love to the word, no sense of the presence of God, but the usual evils of our fallen nature, self-will, disobedience to parents, lying, idleness, and grosser vices in more advanced age, they think it contrary to common sense to suppose that the mighty agent, who renews the heart, cleansing the unclean, and guiding those who are dead in trespasses and sins, has been at work. They think it reasonable to conclude, that as the fruit has always been corrupt, the tree has been all along corrupt; and that as the actings of the mind have never been gracious, grace has never been imparted.

4. Still the parties may not be so far distant from each other as the foregoing premises might lead us to infer. Let us take the case already supposed of one who, having been baptized in infancy, has never given any proof of spiritual life, but is evidently walking after the course of this world; it may be that in this case, both parties will admit that a work of the Spirit is necessary; it may be that both will confess that a person so minded, is not fit for the kingdom of God. Both may allow that there must be a change of heart-that the heart of stone must be taken away, a heart of flesh given. There may be an entire agreement on these points; and the only difference may be, that the one party thinks there has been a germ of spiritual life imparted in baptism, which had lain dormant, till, being awakened by the Spirit of God, its actings became perceptible the other supposes, that till the effect become visible, there had been no work of grace at all but that the soul, which till then had been dead in trespasses and sins, was at that period quickened.

Now, here it may be observed,

that the points in which the parties agree are most important, those in which they differ immaterial. The dormant germ of spiritual life assumed by one party, is assumed gratuitously; there is no authority for it in scripture, no evidence of it in fact; at the same time, this want of authority and of evidence is all that the other party can allege against the supposed germ, the thing not being in its own nature impossible.

In this case therefore there seems still no reason why in the point wherein they differ, each party should not leave the other to enjoy his own opinion, while on account of the more important points wherein they agree, they may give each other the right hand of fellowship.

5. But the difference may go much further. They who hold baptismal regeneration may so far consider the work done, as to be content with freedom from gross vices, and a respectful attendance on religious ordinances. If the necessity of being born again and becoming new creatures in Christ Jesus is pressed, their answer may be, that this was done in baptismthat they know all baptized persons should lead a religious life : but that to inculcate another new birth and change of heart is enthusiasm, and tends to disquiet and unsettle the minds of men.

In this mode of speaking, the opposite party find a difference of sentiment which forbids all coalition. They look upon it as a strong-hold in which the carnal mind sits entrenched; a device by which true spirituality is evaded— which soothes, and, in their opinion, deceives-which teaches men that they may be content as they are, and persuades them that they are safe, though they have no true humiliation on account of sin, though they know nothing of peace with God through Jesus Christ; though they are not living a life

of faith in him, and receiving out of his fulness grace for grace. Here then there can be no agreement, no union; the advocates for baptismal regeneration look on their opponents as enthusiastical and melancholy men; while they are in their turn looked upon as the maintainers of a scheme, which adopts the name of regeneration, the more effectually to set aside the thing; and which by the employment of scriptural forms, makes men satisfied with the morality of Cicero or Seneca.

6. The question now is, which is right? and let the appeal, in the first place, be made to scripture"To the law and to the testimony." And, if we appeal to that standard, it appears that men are not considered as regenerated because they are baptized, but are baptized because they are, in the judgment of charity, considered as regenerated. Faith in Christ is

the act of a regenerated person : "Whosoever believeth that Jesus is the Christ, is born of God."

(1 John iv. 2.) And, ،، No man can say that Jesus is the Lord but by the Holy Ghost." (1 Cor. xii. 3.) Many who have received Christ were persons who had been

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born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John i. 13.) Yet the faith which thus implied a new birth was required in men before they could be baptized. When the Ethiopian eunuch said, "Here is water; what doth hinder but that I may be baptized? Philip answered, If thou believest with all thy heart, thou mayest." (Acts viii. 37.) From this passage we see that the faith of the heart was required. It is with the heart that man believeth unto righteousness, and then with the mouth confession is made unto salvation." (Rom. x. 10.) And to men who cannot see the heart, that confession must be enough. Accordingly, when Simon the sorcerer

believed, he was baptized; but it soon appeared that his faith was not of the heart, and that he was not regenerated; for when his conduct betrayed him, Peter told him "that he had neither part nor lot in the matter; that his heart was not right in the sight of God; that he was yet in the gall of bitterness, and in the bond of iniquity.” (Acts viii. 21-23.) We may add, that if regeneration invariably accompanied baptism, Paul would hardly have thanked God" that he had baptized none but Crispus and Gaius," nor would he have said that ، God sent him not to baptize, but to preach the gospel." (1 Cor. i. 14, 17.)

7. Some light may be thrown on this subject, by adverting to circumcision. Circumcision, it must be remembered, was older than the Mosaic dispensation. It was not of Moses but of the fathers. (John vii. 22.) It was given to Abraham as the seal of that righteousness of faith, which he had, being yet uncircumcised. (Rom. iv. 11.) His holy faith, therefore, which marked him a regenerate person, was in exercise prior to his circumcision. The rite thus in the first instance commanded to Abraham, was transmitted to Moses, and by him in his law enjoined to the people of Israel, on which account our Lord says that Moses gave them circumcision. (John vii. 22.) Every child of eight days old was required to be circumcised. Thus the nation generally viewed the seal of the righteousness of faith. were they therefore regenerated? Did not these circumcised or regenerated ones require a new regeneration or conversion? (Let it go by either name, provided the necessity of the grace be admitted.) The Lord by his prophet Ezekiel, speaks of them as unconverted, unregenerated, in a promise which intimates the gift of regeneration or conversion. ،، A new heart also will I give you, and a new spirit

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will I put within you, and will take away the stony heart out of your flesh, and give you a heart of flesh :" (Ezek. xxxvi. 26,) and the value of circumcision was estimated by its fruit."Circumcision verily profiteth if thou keep the law; but if thou be a breaker of the law, thy circumcision is become uncircumcision." (Rom. ii. 25.)

Now what circumcision was, that baptism now is. It is the seal of the righteousness of faith; it is the rite of admission into the covenant. And as the Jewish children are by circumcision to be admitted into the Jewish covenant, so Christian children are to be admitted by baptism into the Christian covenant; on this account Paul calls the children of believing parents "holy." (1 Cor. vii. 14.) And the value of baptism, like that of circumcision, is estimated by the fruits in language nearly parallel.

Baptism doth now save us; not the putting away of the filth of the flesh: but the answer of a good conscience toward God." (1 Pet. iii. 21.)

8. Thus when the appeal is made to Scripture, it seems clear that regeneration is not imparted to sinners in baptism; but that the seal of regeneration is therein given to believers. But besides the appeal made to scripture, there may be also an appeal made to the church. And though no authority can for a moment weigh against Scripture, yet the voice of the church does always claim from churchmen a reverent hearing. Let us then hear the church.

9. It will be convenient to begin with the case of adults.

And the first thing we have to remark is, that in the part of the service which precedes the questions and the actual ministration of baptism, the persons to be baptized are looked upon as unregenerate, or at least of doubtful regeneration—as persons who must, or who may need to be regenerated

by the Holy Ghost. Prayer is offered up that they may receive remission of their sins by spiritual regeneration, that they may be born again, and made heirs of everlasting salvation; but as soon as the rite has been administered, the language is changed, and the congregation which was before called upon to pray that they might be regenerated, is now called upon to give thanks seeing that they are regenerated.

In the interval then between these two addresses to the congregation, a change must be supposed to have taken place: and the question is, at what period? To this question the most reasonable answer is, that we must believe the regeneration to have taken place when the fruits of regeneration appear. The congregation is exhorted not to doubt, but earnestly to believe that God will receive the applicants TRULY REPENTING and COMING unto him by FAITH.' At what period then can they be regarded as performing these acts of a regenerate mind, as exercising this repentance and faith? Surely when, in reply to the questions of the minister, they witness a good confession, and give, as must be charitably supposed, the answer of a good conscience towards God.

They are then by the church considered as regenerate-there is after this, no more prayer for regeneration. The first of the short aspirations which are offered up immediately after the questions, is the only one which looks like it.

O merciful God, grant that the old Adam in these persons may be so buried, that the new man may be raised up in them.' But this petition may with the strictest propriety be presented for regenerate persons, since such are exhorted to put off the old man, and to put on the new man which, after God, is created in righteousness and true holiness." (Eph. iv. 22, 24.)

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